Difference between revisions of "Discover"
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+ | <p class="m-0">Buddha-nature is the spark of buddhahood in every sentient being. It is the teaching that all people are fundamentally good and that all of us have the potential to attain the complete realization of buddhahood. Two frequently-used metaphors to describe this universal nature are a golden statue encased in muck and the seed of a mango tree. The first suggests that our buddha-nature is already perfect, and only needs to be revealed in order to manifest our enlightenment. The second presents buddha-nature as a potential that must be cultivated in order to attain enlightenment. A third, less common interpretation is that we somehow produce buddhahood and thus acquire 'buddha-nature' at a certain stage of religious accomplishment. These three models, 'disclosure', 'transformation', and 'production', are used by different traditions to define buddha-nature and describe the methods to fully actualize enlightenment.</p> | ||
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+ | What buddha-nature actually is, and how it can be described accurately, is a major topic in Buddhist philosophy. In general Buddhists employ one of two main approaches to describe reality: positive language which asserts the qualities of enlightenment and buddha-nature, and negative language which attempts to avoid the traps of dualism. From these two approaches come two common definitions of buddha-nature: that it is none other than the natural luminosity of the mind or that it is the universal truth of emptiness. "Emptiness" refers to a theory of radical selflessness, in which all phenomena are understood to lack independent existence. It also refers to a specific way of using language to avoid implying such an existence, in which reality is consistently described by what it is not. The "natural luminosity of mind" is the idea that the fundamental nature of all sentient beings is nondual wisdom, a phenomenon also known as reflexive awareness--awareness that is aware of itself, free of the duality of subject and object that infects all forms of consciousness. Advocates of this view describe buddha-nature as fundamentally real, permanent, and unchanging, and this use of positive language puts it in conflict with emptiness theory, and so has led to centuries of sometimes contentious debates. You will find information about all these fascinating debates on the pages of this website. | ||
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+ | Indian and Tibetan philosophers have also debated whether buddha-nature is a definitive teaching--one given by the Buddha to describe things as they are--or a provisional teaching--not true but valuable for encouraging a student to move in the right direction. A famous parable of this sort of teaching from the Lotus Sutra describes a group of children unaware that the building in which they play is burning; their father, unable to convince them to leave, tells them, falsely, that a marvelous chariot is outside the house, which they run to see, thereby surviving the fire. Like the father who tells his children an untruth in order to benefit them, the Buddha is said to have taught many doctrines that are not strictly accurate, but which benefit disciples by encouraging them to get on the path. For many philosophers, the doctrine of buddha-nature is like this--the idea that we possess this spark of enlightenment inspires us to practice, but such a thing cannot be actually said to exist because of the fundamental truth of emptiness. Others, however, take the position that the mind's natural luminosity is self-evident, and need not be explained as a rhetorical trick. | ||
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+ | The methods of practice relating to buddha-nature naturally reflect the theory that is used to describe it. If buddha-nature is already complete and perfect, then one need not do anything to attain it. Mahāyāna meditation and virtuous deeds become something one does to display one's enlightenment, as in the case of Zen and Japanese Shingon rituals, or one need only rest in the natural purity of mind, as in Tibetan Dzogchen or Mahāmudrā. If buddha-nature is a potential that must be developed and perfected, then one has a lot of work to do and those same practices are described as necessary in order to accumulate merit and purify the obscurations, such as are described in both Tantra and Sūtra-based path structures embraced by the Geluk and other Tibetan traditions. | ||
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+ | Buddha-nature is taught in a wide range of scriptures, both those said to be the word of the Buddha and commentaries by Indian, Chinese, and Tibetan masters. A group of early Indian sūtras introduced the theory around the third or fourth century of the common era. The diverse views presented in this literature were first systematized in a treatise known as the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'', a title that roughly translates as “The Superior Continuum (''uttaratantra'') of the Mahāyāna, A Treatise (''śāstra'') Analyzing (''vibhāga'') the Source (''gotra'') of the Three Jewels (''ratna'').” In Tibet this text is divided into root verses and commentary which are separately attributed to the Bodhisattva Maitreya and the great Indian master Asaṅga, while in East Asia the entire text is believed to have been written by a north Indian named Sāramati. Popularly known in Tibet as the ''Gyulama'' (''Uttaratantra'' in Sanskrit), the treatise has been widely taught and written about by all traditions of Buddhism there. The treatise was less influential in East Asia, where the ''Mahāparinirvāṇasūtra'' was of much greater importance for the spread of buddha-nature theory. | ||
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Revision as of 14:59, 20 March 2019
Your Buddha-Nature
Buddha-nature is the teaching that all people are fundamentally good. We have no "original sin" or any sort of imperfection that we need to rid ourselves of or transform. All our suffering and failings are actually the result of ignorance. They are caused by our ego, generated by mistaken perceptions of our experiences and the world around us. On examination one finds that all conceptual dualities—that of self and other chief among them—are without solid basis. Recognizing this reality not only frees us from our own petty concerns, it also opens us up to a compassion through which we are liberated.
What Then?
Everyone has the same buddha-nature, even the Buddha. The only difference is that the Buddha recognized his and the rest of us have not. The goal of Buddhist practice is to allow our true nature to shine forth. We may not yet be perfect buddhas, but we will be the moment we cease our commitment to our ego and our suffering. The Buddhist teachings and practices are all dedicated to revealing our true nature through retraining the mind and body, both by cultivating the proper outlook and behavior, and by ceasing the negative habits that cause dissatisfaction and suffering.
Overview
Evidence of Our Buddhanature
Gyatrul Rinpoche is a famed modern Tibetan teacher of the Nyingmapa school and holder of the Dudjom Tersar Lineage. This short teaching is a clear and pithy presentation of the Tibetan Buddhist view of buddha-nature from the Nyingma viewpoint that reminds us not only that it is obvious that all sentient beings have buddha-nature, but also that recognizing our buddha-nature depends upon learning in a deep way. We must "chew" on what we have learned and really take it to heart: "If you don’t know your buddhanature, learn about it! Don’t just complain that you don’t understand, or say it is too difficult. How can you see it? How can you recognize it? By learning."
Gyatrul Rinpoche. "Evidence of Our Buddhanature". Vimala. 2018 Online Teaching Series by Venerable Gyatrul Rinpoche. Winter, February 26th, 2018. https://vimala.org/downloads/VGR-SR-02252018-EvidenceOfBuddhanature.pdf.
Gyatrul Rinpoche. "Evidence of Our Buddhanature". Vimala. 2018 Online Teaching Series by Venerable Gyatrul Rinpoche. Winter, February 26th, 2018. https://vimala.org/downloads/VGR-SR-02252018-EvidenceOfBuddhanature.pdf.;Evidence of Our Buddhanature;Contemporary;Gyatrul Rinpoche; 
Watch & Listen
Your True Nature: Talk on Refuge and Buddha-Nature by Yongey Mingyur Rinpoche
In this short video, Tibetan meditation teacher Yongey Mingyur Rinpoche teaches how our true nature is fundamentally pure and good. When we take refuge in the Buddha, he explains, we are ultimately taking refuge in our own Buddha nature. This video is excerpted from a series of teachings entitled, Ngöndro: The Foundational Practices, Parts I & II.
Mingyur, Yongey, 7th. "Your True Nature." Produced by Tergar Learning Community, February 29, 2012. Video, 4:43. https://www.youtube.com/watch?v=LCd9lTgHuUc.
Mingyur, Yongey, 7th. "Your True Nature." Produced by Tergar Learning Community, February 29, 2012. Video, 4:43. https://www.youtube.com/watch?v=LCd9lTgHuUc.;Your True Nature: Talk on Refuge and Buddha-Nature by Yongey Mingyur Rinpoche;Yongey Mingyur Rinpoche;Your True Nature - A Talk on Refuge and Buddha-Nature
Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes
Klaus-Dieter Mathes, Head of the Department of South Asian, Tibetan and Buddhist Studies at the University of Vienna, granted an interview to Marcus Perman and Alex Gardner @ buddha-nature.tsadra.org on April 24, 2018. The discussion is almost an hour long and ranges from Klaus' personal interest in buddha-nature teachings to his ongoing and detailed research projects on the subject. Mathes discusses buddha-nature and the key ideas behind it, the controversies it generates, and some of the related Buddhist philosophy in comparative perspective.
Mathes, Klaus-Dieter. "Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes." Interview by Marcus Perman and Alexander Gardner, April 24, 2018. Audio, 53:03. https://buddhanature.tsadra.org/index.php/Articles/Klaus-Dieter_Mathes_Interview_on_Buddha-Nature.
Mathes, Klaus-Dieter. "Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes." Interview by Marcus Perman and Alexander Gardner, April 24, 2018. Audio, 53:03. https://buddhanature.tsadra.org/index.php/Articles/Klaus-Dieter_Mathes_Interview_on_Buddha-Nature.;Klaus-Dieter Mathes Interview on Buddha-Nature;Debate(s);History;The Problem of buddha-nature;Kagyu;Ngok Tradition;Tsen Tradition;Terms;Meditative Tradition;Klaus-Dieter Mathes; Marcus Perman;Alex Gardner
Buddha Nature by Ringu Tulku Rinpoche
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.;Buddha Nature: A Talk by Ringu Tulku Rinpoche;Ringu Tulku;Buddha Nature by Ringu Tulku Rinpoche (Part 1 of 3)
Buddhism: One Teacher, Many Traditions: Chapter 14: Buddha Nature: A Talk by Thubten Chodron
Thubten Chodron guides viewers through her book, Buddhism: One Teacher, Many Traditions in this video series produced by Sravasti Abbey. This talk addressing Chapter 14 discusses buddha-nature by way of emptiness. Venerable Thubten Chodron presents that emptiness is the reason that the mind's afflictions and obscurations can be purified and that purification process reveals buddha-nature inherent in the minds of all beings.
Chodron, T. "Buddhism: One Teacher, Many Traditions. Chapter 14: Buddha Nature." Pt. 1 of 4. Produced by Sravasti Abbey, November 15, 2017. Video, 1:15:30, https://www.youtube.com/watch?v=8XpyXg7sAnw.
Chodron, T. "Buddhism: One Teacher, Many Traditions. Chapter 14: Buddha Nature." Pt. 1 of 4. Produced by Sravasti Abbey, November 15, 2017. Video, 1:15:30, https://www.youtube.com/watch?v=8XpyXg7sAnw.;Buddhism: One Teacher, Many Traditions: Chapter 14: Buddha Nature: A Talk by Thubten Chodron;Buddha-nature as Emptiness;Contemporary American Buddhist;Defining buddha-nature;Thubten Chodron;Chapter 14: Buddha Nature
Impermanence is Buddha Nature
Change isn’t just a fact of life we have to accept and work with, says Norman Fischer. Practitioners have always understood impermanence as the cornerstone of Buddhist teachings and practice. All that exists is impermanent; nothing lasts. Therefore nothing can be grasped or held onto. When we don’t fully appreciate this simple but profound truth we suffer, as did the monks who descended into misery and despair at the Buddha’s passing. When we do, we have real peace and understanding, as did the monks who remained fully mindful and calm...
Fischer, Norman. "Impermanence is Buddha Nature." Lion's Roar, April 8, 2019.
Fischer, Norman. "Impermanence is Buddha Nature." Lion's Roar, April 8, 2019.;Impermanence is Buddha Nature;Contemporary American Buddhist;Zen - Chan;Norman Fischer; 
Lying to Tell the Truth—Upāya in Mahāyāna Buddhism and Oikonomia in Alexandrian Christianity
Roger Gregory-Tashi Corless, in his essay "Lying to Tell the Truth", explores the use of intentional vagueness and obscurity in the texts of Clement of Alexandria and Origen, and relates this to the intentional use of falsehood (or, perhaps better, nontruth) in the Saddharmapuṇḍarīkasūtra. Both in second century Alexandria and in third century India, he suggests, one finds a self-conscious use
of graded, hierarchically ordered sets of "false truths" as pedagogical devices. For the Lotus, Corless suggests, the "true truth" is that all living beings are in fact possessors of Buddha Nature; it is this toward which the pedagogically useful though partial truths (upāya) found in other assertions point. This position is illustrated with extensive quotations from Kūkai, and is compared with positions taken by a series of Christian thinkers from Nicholas of Cusa to John Henry Newman. (Griffiths and Keenan, introduction to Buddha Nature, 3–4)
Corless, Roger Gregory-Tashi. "Lying to Tell the Truth—Upāya in Mahāyāna Buddhism and Oikonomia in Alexandrian Christianity." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 27–40. Tokyo: Buddhist Books International, 1990.
Corless, Roger Gregory-Tashi. "Lying to Tell the Truth—Upāya in Mahāyāna Buddhism and Oikonomia in Alexandrian Christianity." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 27–40. Tokyo: Buddhist Books International, 1990.;Lying to Tell the Truth-Upaya in Mahayana Buddhism and Oikonomia in Alexandrian Christianity;Christian thought and Buddha-Nature;Roger Corless;